Creeds and Christianity
An important question needs to be entertained here. Why bother with man made confessions and creeds? Are not the words of Scripture sufficient? Shouldn’t we simply keep with the very words of Scripture to be safe? Isn’t the making of Creeds an arrogant expression of dissatisfaction with God’s revelation?
At first blush, this sort of reasoning seems altogether pious and reverent, if not convincing. But were we to follow this line of thinking, will we be safer and will all controversies disappear? Will this make everything simpler? I do not think so.
First of all, the NT church had to contend against the Galatian heresy (see Galatians). Jude speaks about those who “crept in unnoticed…who pervert the grace of God into sensuality” (v.4). John tells us of those who deny that Christ has come in the flesh (2Jn. 7) or deny that Jesus is the Messiah (1 Jn. 2:22, “Who is the liar but the one who denies that Jesus is the Christ?). We could list more. Error existed in the first century so Paul anathematizes those who preach a gospel that is different to the one he preaches (Gal. 1:6-9). Jude contended for the faith once for all delivered to the saints (Jude 3). This faith that was once for all delivered to the saints is the same as the “good deposit” entrusted to Timothy (2Tim. 1:14). Paul exhorted Timothy to “guard” it. What exactly was he to guard? Is it the truths that Jehovah Witnesses teach? Roman Catholics? Oneness Pentecostals? Mormons?
Each person must clarify what the Bible teaches because many pervert the true sense of the Bible by using the words of Scripture. One writer correctly stated that the “Bible is not its own interpretation.” As Shedd has noted, “An Arian could assent to the Scripture phraseology of the Apostolic Symbol [Creed] as he understood it, but not as it was interpreted by the Nicene Council, as teaching that the Son is ‘very God of very God, begotten, not made, being of one substance with the Father.'” For example, a JW member could affirm that Jesus is the Son of God as well as a Mormon. Even some non-Christian religions could affirm the same thing, like the Hindus. Yet, each one imports a different meaning to the phrase. By this one phrase of Scripture wrongly interpreted, the heretic supplants the overall sense of Scripture, its full systematic teaching. To believe that we only need to state scripture is naive biblicism. Not too long after the Reformation, Socinians rose up to argue for a “biblical” theology. They ended up denying the Trinity, substitutionary atonement, Incarnation, etc. on the basis of their literalist hermeneutic.
Warfield has gone so far as to say (he who believed in plenary verbal inspiration) that “[t]he sense of Scripture, not its words, is Scripture.” Meaning, what the Bible teaches is more important than the mere words of Scripture; in other words, the words of Scripture, without the true sense of its meaning can be used deceptively. “It is not simply what the Bible says that is crucial but also what it means, and the only effective way to give public expression to that meaning is by the use of extra-biblical vocabulary and concepts.” We must not assume a biblical phrase or statement has been rightly understood because it has been affirmed. Scripture could easily be used to advance heresy. “No ambiguous meanings should be permitted to hide behind a mere repetition of the simple word of Scripture, but all that the Scripture teaches shall be clearly and without equivocation brought out and given expression in the least indeterminate language.” Naive superficial biblicism seems orthodox and humble. But a call to use only Scripture words has been the cry of the heretics for centuries.
We can offer another example. Everyone would confess that the Bible teaches that we must have faith in order to be saved. But faith in what? Does this faith itself justify? What is the object of this faith? Does it include Christ? What about Jesus’ work and person? We could go on asking these questions. Some have actually believed that the power of faith itself is saving. Liberal theologians like Paul Tillich defined faith as being ultimately concerned. Is that good enough? Bultmann would strongly argue that we are justified by faith. Yet his understanding of this matter radically differed from historic Protestantism and even from Catholicism, and more importantly, from the true teaching of the Bible.
J. G. Machen’s assessment of Creeds is relevant here. In his generation, he fought against anti-doctrinalism and fervent experientialism. His concerns and battles mirror our own struggles. He observed that we are not a creed making generation because of our intellectual and moral indolence. What he said some 70-80 years ago applies even more to our generation. We might not be a creed making generation but we should be a confessional generation.
So, what actually is the purpose of a creed, a confession? Why do we need them? Let me list ten points to answer these questions. These points will also offer some of the positive benefits of having them.
1. They are summary statements of the Bible
They are not expressions of Christian experience. Once again, Machen’s timeless statement helps us here:
The creeds of Christendom are not expressions of Christian experience. They are summary statements of what God has told us in His Word. Far from the subject-matter of the creeds being derived from Christian experience, it is Christian experience which is based upon the truth contained in the creeds; and the truth contained in the creeds is derived from the Bible, which is the Word of God.
Most of us think that the creeds are mere thoughts of men bereft of Biblical support. They view them as mere opinions of dead white men (and I happen to be an American who is half Asian). It is true they are the convictions of men but are they also biblical? Because they said Jesus was fully God and fully man — do I reject it because they said it or do I accept it because it is biblical? Unfortunately, creedal statements are suspect simply because they are creedal. Creedal statements, if they are worth anything, are summary statements of the Bible on various theological topics. We accept creedal and confessional statements only because they faithfully summarize the Bible’s teaching. We voluntarily adopt them because we believe they accurately represent what the Bible teaches.
2. They are intended to affirm biblical truths in a precise and discriminating way
The Confessions state precisely what the church believes the Bible says about certain doctrines (teachings). A confessional church voluntarily enters into an association stating that they all believe that the Bible teaches certain truths regarding various theological matters.
Each generation must, by its own study of Scripture, embrace the contents of the Confession. We do not slavishly receive them without reflection, deep study, or prayer. Many times we are forced to say, “I haven’t thought about that issue.” Or, “I thought it was such and such!” only to find out that our opinion was not as thoroughly worked out as the Confession’s. Just studying the Confession (WCF) and its catechisms (LC and SC) forces us to articulate our own convictions more precisely (whether we accept the Confessional teaching or not).
Let’s use the doctrine of predestination as an example. Many decry this doctrine saying that we cannot know these deep things or they scream, “What about free will?” But, we assert that we are only stating what the Bible has revealed on this matter. The Bible does teach this doctrine; it is in fact a biblical word. If the person denies predestination while at the same time professing that he only accepts the Bible, then what are we to make of his affirmation of the Bible? Is he denying what the Bible teaches about the doctrine? Everyone has to believe in the doctrine of predestination (however conceived) because the Bible teaches something about that doctrine. Are we at fault for holding to a view we believe is biblical? Is the other person’s ignorance and lack of reflection on this doctrine more credible simply because he hasn’t given it much attention? One must have a belief in the doctrine because the Bible teaches it. All confessions state something about this doctrine because they sought to affirm the Bible’s truths in a precise way. We should not be denounced for thinking clearly about a doctrine by adopting our Confessional view (after prayer, study, and meditation coram deo).
3. They are purposefully stated to refute and combat errors
In having a Confession, we arm the church and protect her from errors and destructive heresies. Are JWs wrong? What about Mormons? Yes, the Confession clearly sets forth a biblical doctrine of Christology and salvation. We can quickly state the Bible’s teaching on Christ: “who, being the eternal son of God, became man, and so was, and continues to be, God and man in two distinct natures, and one person, for ever.” (SC, 21) Modern thinkers make non-committal theological statements (e.g., “As long as we love and believe in Jesus…”). They compose positions that are inclusive and not exclusive. A Roman Catholic can affirm that we are saved by grace through faith and a JW and a Mormon can affirm that Jesus is the Son of God. However, the moment we demand that the theological statements be more focused and precise (“by faith alone” or “fully God and fully man”) is the moment we expose the heretic.
The Confessional statement takes the entire teaching of Scripture to heart (e.g., fully God and fully man) and not merely an isolated phrase from Scripture (“Son of Man”). Heretics have hidden under the cover of a biblical phrase (wrongly interpreted) but exposed and routed through the clear and precise biblical teaching of the Confession, Creed, or Catechism.
4. A Christian cannot be a Christian without making some creedal statement (credo [I believe…])
A Christian must always give a summary statement of what the Bible teaches on various subjects whenever he conveys his thoughts while witnessing, while instructing, while praying, etc. It is impossible to not have a doctrinal position. A Confession firmly states what he [more precisely the church] believes. A Christian must believe something. Did you know a JW could confess clearly that he believes everything the Bible teaches? He just interprets the Bible incorrectly (heretically)! So, making a creedal statement will help a believer to distinguish himself from a Jehovah’s Witness!
On the other hand, the one who denies creeds simply has not fleshed out his thoughts on various topics or simply has not thought through any thing. What does the Bible teach about the natures of Christ? What does the Bible teach about creation, sex, the State, Lord’s Supper, atonement, the Trinity, etc.? He or she may not have a written creed but he or she still embraces a subjective/ internal/ unspecified creed of his/ her own making. This becomes apparent when they say, “I don’t think those who never heard the gospel will go to hell.” In stating such a position, they have unwittingly conveyed their thoughts on General Revelation, Atonement, Providence, Original Sin, etc. They deny the Scriptural (and Confessional) teaching but also end up affirming the ancient old error of Pelagianism. Everyone has a creed; some understand their creed clearly while the rest remain confused and ambiguous.
5.Those who deny creeds and confessions are often lazy Christians
Those who decry Confessions and affirm the Bible many times hide their laziness. They have not worked through what the Bible has taught on various issues. How do the testaments relate? What role do works play in the OT and the NT in our justification? How does Abraham’s covenant impact the new covenant? Is there an overarching principle pertaining to both covenants? All these are hard questions and most of them have been answered in our Confession. However, most people in our generation have not even considered them. I believe Trueman’s poignant words cannot be refuted.
Some evangelical church members, and even some ministers, decry ‘systematic theology’ as if it were some alien construct imposed on the text only to distort the Bible’s own teaching; but such talk is arrant [downright errant] nonsense.
The Reformers were biblical exegetes par excellence, and yet they constantly brought 1500 years of doctrinal formulation to bear upon their exegesis. If systematic theology has been abused to produce exegetical distortion, that is the fault of the practitioners not the discipline. What I suspect the pulpit critics of systematic theology more often mean is that the theological problem they face in the text is beyond their mental powers, and they are hoping to excuse their lack of hard-headed theological thinking in a manner which makes them appear more, not less, biblical. Better, apparently, to offer the congregation incoherence and confusion than draw upon the theological heritage of the church. Such superficiality has no place in an evangelical pulpit. 
I have known very few anti-confessional people who have pondered the numerous and weighty doctrines in the light of Scripture. They decry “systematic theology” and creeds but how have they answered some of the important theological questions of Christ’s two natures? How have they explained the Trinity? Once they convey their thoughts on these questions, they are stating a position either for or against a creed’s teaching. In studying the catechisms, confessions, creeds, etc. we are forced to ponder them, search the Scriptures, ask questions, read, think, pray, meditate, etc. It demands study! It is not for fainthearted or lazy professing Christians. It requires mental energy, constant study, prayerfulness, careful attention to the entire Bible, and a great depth of reflection. Some of us have lost sleep over these issues!
I assume that the person who adopts or embraces a Confessional view has given it serious study and prayer. Lazy is the man or woman who only adopts it because it is convenient. The person may not understand everything thoroughly but he has faithfully given conscientious attention to everything in the Confession or Creed before he adopted it.
6. Aren’t confessional people often spiritually dead (dead orthodoxy)?
Technically, this is a misnomer. A truly orthodox person cannot be spiritually dead (part of being truly orthodox is to be regenerate). However, we recognize that there is an intellectual show of orthodoxy without its power in the person. Nonetheless, we must also notice that we cannot progress unless we have a firm doctrinal position. Our spiritual life depends on faithful adherence to what the Bible teaches. Machen shows a true believer stands on true doctrine. Orthodoxy doesn’t kill; it is the sine qua non of spiritual life.
The subject matter of Christian doctrine, it must be remembered, is fixed. It is found in the Scriptures of the Old and New Testaments, to which nothing can be added.
Let no one say that the recognition of that fact brings with it a static condition of the human mind or is inimical to progress. On the contrary, it removes the shackles from the human mind and opens up untold avenues of progress.
The truth is, there can be no real progress unless there is something that is fixed. Archimedes said, ‘Give me a place to stand, and I will move the world.’ Well, Christian doctrine provides that place to stand. Unless there be such a place to stand, all progress is an illusion. The very idea of progress implies something fixed. There is no progress in a kaleidoscope.
Remember, confessional and non-confessional people can both be “dead” or lifeless. That doesn’t mean confessing certain things makes you dead. In fact, a careful study of these doctrines most often challenges, encourages, nourishes, and enlivens believers. However, there is always the danger of assuming that our experience is the same as our confession. One’s expressed love for his spouse may be far from how he actually treats and loves her. Mark Johnston says the following:
Perhaps the greatest threat of all to the church and the teachings on which she stands in every generation is that of sliding into nominalism. Paul warns Timothy that the Last Days will be characterised by those (in the church) who have a ‘form of godliness’ but who deny its power (2Ti 3.5). He warns against them in the strongest possible terms.
It’s a danger that lurks most subtly in the Reformed community where we are inclined to lay great store on scholarship and precision. It can be paradise for the kind of people who Paul is warning about – especially those who delight in controversy. The essence of Christianity that is authentically Reformed is its concern for authentic experience. The experiential Calvinism of the Reformation and Puritan eras was driven by the conviction that all truth leads to godliness. The study of theology can never be merely academic.
The fault is not the confession but our sinful souls. The confession does not lead us to death; it is our unbelieving hearts that lead us astray. We must always examine our hearts as we study and confess.
7. Our fallible Confession can be revised
We affirm that the Confession is not infallible and that it can be revised. The Confession must always be subject to the authority and teaching of Scripture. We can only receive and adopt the Confession if we believe it is a faithful teaching of Bible. In principle, changes could be made to the Confession (as the American Presbyterian church has done already in the areas of church/state relationship, Pope as being the Antichrist, and its teaching regarding marrying sisters of one’s deceased wife). However, we wonder if our generation is really in a position to offer wise changes. It humbles us when we compare our generation to the piety and theological understanding of the past.
We think our situation is like a medical student who became a doctor (we’ll call him Dr. Smith). He finds that six of his peers from his medical school are offering a new method of surgery to the medical community. These six peers were considered the worst students in his class. Yet they offer their novel approach right after graduation. Would we not say that Dr. Smith’s hesitation and reservation are warranted? That does not make the new procedure wrong per se but it does make it suspect because of these doctors’ own ineptitude. We think our church is in a similar situation—all of us are too weak. Most of our pastors have stopped reading theology and most of them have forgotten to use their biblical original languages. Yes, technically speaking, we could offer corrections. Realistically, we remain ill equipped.
So, when we embrace a Confessional viewpoint it does not mean we have jettisoned the Bible as our sole authority. Embracing a creed or confession means we have concluded that the confession or creed faithfully teaches what the Bible teaches. If everyone in the denomination or a particular church believes the confession is wrong, then they should seek to have it changed.
8. There is a body of doctrine to be believed
Paul speaks of the “good deposit entrusted to you” and the “pattern of sound words” (2 Timothy 1:13-14); he writes about how the Roman Christians were thrust on to a body of doctrine — “the standard of teaching to which you were committed” (Rom. 6:17). Jude writes about “the faith once for all delivered to the saints” (Jude 3). Paul did not shrink from declaring “the whole counsel of God” in Acts 20:27. In these passages, we are taught that a body of teaching has been received by the church and deviation from it meant a departure from the Gospel. So there is nothing wrong with making that body of doctrine in the Scriptures explicit! Our confessions and creeds do just that! They make the “body of doctrine” explicit and clear!
9. Our generation desperately needs creeds and confessions
Most true evangelicals believe that modern Christians lack theological depth. With all the confusion surrounding our culture (gender issues, theological confusion, weird and odd and heretical perspectives on every doctrine (atonement, Trinity, God’s attributes, Christology, the Holy Spirit, demonology, angels, doctrine of man, etc.)), we need clearer biblical and theological statements and not less.
Pluralism has forced Christians to minimize their convictions but we need to affirm bold biblical theological statements, not to be contrarian but to affirm God’s unique revelation! The world wants to squeeze us into her mold but we need to be transformed by God’s truth. One of the best ways to counter that influence is to clearly know and affirm our theological convictions by way of creeds and confessions.
What modern Christians believe differ from our earlier Protestant forefathers. J. I. Packer once wrote in his introduction to Luther’s The Bondage of the Will, “Much modern Protestantism would be neither owned or even recognized by the pioneer Reformers.” Packer could not have been more correct. We verge on confessing a form of Christianity that has no connection with the historic church because of our therapeutic view of theology. Contemporary Christianity needs to be different from the world and our creeds and confessions will anchor us in the Bible’s teaching far better than what now passes as Christianity.
10. Creeds and Confessions connect us to the Faith confessed by true believers in the past!
Many non-confessional evangelicals now embrace ressourcement theology (a theology of retrieval). They seek to better understand theology by mining the riches of the early church, Medieval divines, and perhaps the Reformers. This movement is refreshing (though not without dangers) because it compels our generation to interact with deep and godly thinkers from the past. The same effect could be gleaned from studying and working through the confessions of the church as well as the older creeds. Surely we can learn from the past!
When we embrace and confess the same doctrines of the early church and the Reformation, we end up standing with the saints of old. We don’t confess in solitary isolation from our brothers and sisters of the past but actually stand with them in the present by our common confession and creed.
 The first version of this study was presented in April of 2008. I have reworked the original study and added to it for today’s study (2020).
Anglicans like William Chillingworth argued for this. See B. B. Warfield, Calvin and Calvinism (New York: Oxford University Press, 1931; reprinted, Grand Rapids: Baker Book House, 1981), 217. Even Philip Doddridge did the same; see D. Macleod, Jesus is Lord: Christology Yesterday and Today (Great Britain: Christian Focus Publications, 2000), 100. “The biblical terms, Father, Son, and Holy Ghost, were freely used by the Sabellian and Arian of early times, because they put a Monarchian or Arian construction upon them” (Shedd, A History of Christian Doctrine, 2:436). “After all, there is not a heretic in the history of the church who has not claimed to be simply believing what the Bible says, or who has not quoted biblical texts by the score to justify his position. When meaning is at stake, it is not enough simply to quote Bible verses; the overall theological context of those verses is also necessary, as is the deployment of extra-biblical vocabulary” (C. R. Trueman, The Wages of Spin: Critical Writings on Historical and Contemporary Evangelicalism [Ross-Shire: Christian Focus Pub., 2004], 76-77).
 This is “the pattern of sound words that he heard” from Paul (1:13; cf. 2:2).
 Trueman, The Wages of Spin, 76.
Shedd, A History of Christian Doctrine, 2:437.
 See C. R. Trueman, The Wages of Spin: Critical Writings on Historical and Contemporary Evangelicalism (Ross-Shire: Christian Focus Pub., 2004), 24-25. Trueman equates our modern creed “No creed but the Bible” with “neo-Socinianism.” He is spot on. Socinians were sophisticated liberals holding to some presuppositions held by our modern Evangelicals.
 Trueman, The Wages of Spin, 76.
B. B. Warfield, Calvin and Calvinism (New York: Oxford University Press, 1931; reprinted, Grand Rapids: Baker Book House, 1981), 218.
R. Letham, “Review of A New Systematic Theology of the Christian Faith, by Robert Reymond,”WTJ 62:2 (2000): “This has been the cry of heretics down the centuries. In the fourth century, the Arians and Eunomians appealed to Scripture, against the Homoousion party’s use of extra-biblical terminology. See the rebuttals of Gregory Nazianzen Fifth Theological Oration, 3, 3; Basil, De Spiritu Sancto, 25; Athanasius, De Decretis, 21. Calvin faced the same problem himself, Institutes 1:13:3. It was because of heresy that the church had to think in this way to defend the faith” (315).
See P. Tillich, Dynamics of Faith (New York: Harper & Row, Publishers, 1957).
J. G. Machen, God Transcendent and Other Selected Sermons (Grand Rapids: Eerdmans, 1949), 152.
J. G. Machen, God Transcendent, 145.
Machen, God Transcendent, 147.
Cf. Beattie, The Presbyterian Standards, 36.
C. R. Trueman, Reformation: Yesterday, Today & Tomorrow (Wales: Bryntirion Press, 2000), 72-73.
Machen, God Transcendent, 152.
 Packer and Johnston, “Historical and Theological Introduction,” in Martin Luther, The Bondage of the Will, translated by J.I. Packer and O.R. Johnston (Westwood, NJ: Fleming H. Revell Company, 1957), 59.
 Cf. I offer two examples, some twenty years apart, to show how long this trend has been gaining steam, see Gavin Ortlund, Theological Retrieval for Evangelicals (Wheaton: Crossway, 2019) and Daniel H. Williams, Retrieving the Tradition and Renewing Evangelicalism: A Primer for Suspicious Protestants (Grand Rapids: Wm. B. Eerdmans Publishing, 1999). Numerous other books and essays have been published in the last few decades on this topic.
 Many of them criticize Evangelicals for not going beyond the Reformers. I think their criticism lacks weight but that will have to wait for a different time.
 Sadly, many evangelicals lack this and in reflecting on these doctrines, they have capitulated to Papism.